The Benevolence of Islam - Internet Archive

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THE

BENEVOLENCEOF

ISLAMIn the Light of the Qur'an and Sunnah

INTERNATION AMIC PUBLISHING

Title: The Benevolence of Islam

Author: Saleem al-Hilali

English Edition 1 (2000)

New Revised English Edition 2 (2006)

Translator: Iman Zakaria Abu Ghazi

Layout: IIPH, Riyadh, Saudi Arabia

Filming & Cover design: Samo Press Group

The Benevolence of Islam

In the Light of the Qur'an and Sunnah

^y_njyi drvU-nj

Saleem al-Hilali

Translated by

Iman Zakaria Abu Ghazi

N.XBKNATIOJML ISLAMIC 'FWIUSHING HOUSE

International Islamic Publishing House, 2006King Fahd National Library Cataloging-in-Publication Data

Al-Hilali, Saleem

The Benevolence of Islam / Saleem al-Hilali. - Riyadh , 2006

...p ; 22 cm

ISBN : 9960-9813-6-3

1- Islam 2- Islam - Doctrines 3- Islam - General

principles I -Title

210 dc 1427/5397

ISBN: 9960-9813-6-3

Legal deposit no. 1427/5397

All rights reserved. No part of this book may be reproduced or

transmitted in any form or by any means, electronic or

mechanical, including photocopying, recording, or by any

information storage and retrieval system, without written

permission from the Publisher.

International Islamic Publishing House (IIPH)

P.O.Box 55195 Riyadh 11534, Saudi Arabia

Tel: 966 1 4650818 - 4647213 - Fax: 4633489

E-Mail: [email protected] - www.iiph.com.sa

List of Contents

Transliteration Chart 07

Directory of Symbols 09

Translator's Note 11

Author's Introduction 13

From the Prophet's Light 16

What is Benevolence? 17

Benevolence in Islam 18

1

.

Islam is the religion of benevolence and simplicity 1

8

2. Allah has sent Muhammad with the generous

monotheism — haneefiyah samhah 19

3. The most beloved religion to Allah is the

benevolent monotheism 20

4. Benevolence is the best (branch) of faith 22

5. Benevolence is the easiest act and the best 22

6. Examples of the benevolence of Islam 22

The Gates of Benevolence 24

1

.

Benevolence when selling, buying and

paying back debts 25

2. Benevolence in debts and demanding debts 27

3. Benevolence in knowledge 28

6 List ofContents

4. Benevolence regarding honour. 29

5. Benevolence through tolerance 31

Superiorities of Benevolence 33

1. Benevolence remits sins 33

2. Benevolence is a source of mercy 35

3. Benevolence delivers one from the distresses

of the Day of Resurrection 35

4. Benevolence protects the benevolent from Hell-Fire 3 5

Things that help in being Benevolent 36

1. Repressing anger. 36

2. Forgiving and pardoning (others' mistakes) 37

3

.

Hoping for that which is with Allah (of good)

and having good thought in Him 38

Example of the Prophet's Benevolence 40

1. His benevolence, when he paid back debts 41

2. The Prophet's benevolence in buying and selling... 41

Examples of Benevolence 42

Things One should Do 45

1. Being angry when one of Allah's laws is violated 45

2. Demanding a debt back 46

Things We should Ward off. 46

Transliteration Chart

1

8 Trnasliteration Chart

o*

The Benevolence ofIslam 9

uJ

Fathah

Kasrah

Dammah

Shaddah

Sukoon

a

1

u

Double letter

Absence of vowel

Directory of Symbols

): Subhdnahu wa Ta 'dla — The Exalted

): Salla-Alldhu Alayhi wa Sallam — Blessings and

peace be upon him

>5P): 'Alayhis-Saldm — May peace be upon him

^): Radia-Alldhu Anhu — May Allah be pleased with

him

t$k): Radia-Alldhu Anha — May Allah be pleased with

her

Translator's Note

Allah (§j§) and His Messenger (j||) enjoined good

manners on all Muslims for their great superiorities on

Muslims and the Muslim community. Allah (gg) said:

^^ \$j L,> ^1 Jc >i-i <£>yli «^ ^j•<V • 4." ^- >

;And the slaves ofthe All-Beneficent [Allah] are those who

walk on the earth in humility and sedateness and when the

foolish address them [with bad words] they reply back with

mild words of gentleness and say 'Peace '.^gwr'tz/2 25: 63)

Allah (fg) said:

~ > .

[And those who do not witness falsehood and if they pass

by some evil play or evil talk they pass by it with dignity.

(Qur'an 25: 72)

The Prophet (jg§) said: "Allah loves the one who is kind and

lenient in all matters."1

1

Bukhari.

12 Translator s Note

/\nas lDn lviaiiK {*$&) uaiiaicu. inc nupnci was

neither a Sabbdb (one who abuses others) nor a Fdhish (one

who speaks bad and obscene words) nor one who would

curse others."

Benevolence is one of the good manners enjoined on

Muslims, which has positive effects on Muslims in this

world and in the Hereafter. In this world, benevolent and

kind Muslims are as one firm structure, each loves the other

and helps one another. Benevolent Muslims are promised to

be admitted to Paradise in the Hereafter. May Allah make us

of those who are benevolent. Ameen.

2Bukhari.

Author's Introduction

Verily, all praise is due to Allah, We praise Him and

seek His help and forgiveness. And we seek refuge in Allah

(W) from the evils of our own selves and from our bad

deeds. Whosoever has been guided by Allah, none can

misguide him. And whosoever has not been guided by

Allah, none can guide him. I bear witness that there is no

true god worthy ofworship but Allah and I bear witness that

Muhammad (j||) is His slave and Messenger.

To Proceed:

Benevolence appears in every matter in Islam;

whether enjoined or forbidden matters, whether a small or

big. It works as a new revival for ethics in its essence, ways,

manners, and strategies (or systems).

It was never a golden paint to which all people run

forward finding it to be a mirage in a desert which the

thirsty man thinks it is water, but when he reaches it finds

that it is nothing. The benevolence of Islam is larger than

the typical notion of humanity which many ignorant

organizations and societies are calling to nowadays

deceiving people with their decorated speeches, for the

benevolence of Islam is common to and for animals and

plants and establishes the concepts that the relationship

between the Muslims and the other created things in this

/4 Author s Introduction

world is based on intimacy and mercy even in the way of

killing and slaughtering. The Prophet (§|) said: "Allah has

decreed benevolence on every thing so when you kill, do so

in a good manner and when you slaughter do so in a good

manner; sharpen your knife and comfort your animal."3

Benevolence of Islam is a concept which is deeper

than the modern humanitarian concept for benevolence of

Islam oversteps visuals and appearances to the essence and

inner side of the soul, and benevolence of Islam lasts

forever unlike the modern humanitarian concept which dies

as soon as the human progeny has come to an end on earth,

but benevolence of Islam connects the Muslim with the

Hereafter when he will be admitted by his Lord's mercy to

the Gardens of Delight and gain his proportion of Paradise

as much as he dealt in benevolence (with others in this

world).

My wonder will never cease of those Muslim writers

who call the benevolence of Islam as the "humanity of

Islam" imitating those who are disbelievers!

Those people have fallen in many mistakes, one after

the other:

The first (of these mistakes) is that they bartered that which

is good for that which is bad and mean for they adopted a

temporal man-made idiom and ignored the Islamic idiom

Muslim narration, no. 1955 and the Sunan.


which many verses of the Holy Qur'an and authentic

hadiths bear.

The last (of these mistakes) is that they narrowed an ample

concept; the concept ofbenevolence in Islam is so vast and

much broader than the humanitarian circle as you have

seen.

This small message, which is between your hands,

dear Muslim brother, takes you to the vastness of the

benevolence of Islam as you can walk through its shades,

and pick up its ripen fruit to let goodness widespread in the

Islamic nation, empowering the bonds of love and

tenderness between callers to Islam so their bloods become

as one (i.e. they will become one unity), and the least in

rank has the right to protect whom he wishes, and they

(Muslims) become one hand against their enemies, and they

take the hand ofthe lost humanity in the ways ofdarkness to

the right path — the path of light.

I hope that I have made the concept of the benevolence of

Islam easy to be understood by Muslims, and have

lightened things for them as much as possible, may Allah

overlook my sins and the sins of my brothers in Islam on a

Day when neither wealth nor sons (or daughters) will avail

aught but him who stand before Allah ($jg) with a pure heart

(full of faith). Allah is He Who guides to the right path.

Abu 'Usamah Saleem ibn 'Eid al-Hilali

From the Prophet's (mj Light

The Prophet (|g) said: "The best (deeds of) faith are

patience and benevolence."4

Saheeh al-Jdmi' as-Sagheer, hadith no. 1108.

What is Benevolence?

It is the goodness of the soul (which is) out of

generosity.

Relaxation and delight of the chest (heart) out of

purity and piety.

Tenderness in character out of easiness and simplicity.

Cheerfulness of the face out of a smiling face.

Being humble towards the believing Muslims with

no humiliation of the self

Simplicity when dealing with other Muslims with no

deceit or cheating.

Making things easy (on others) when calling to Allah

(tiO (and His religion) but without flattery or baseless

compliment.

Being submissive to the religion of Allah, without

slackness.

And it is:-

* The essence of Islam.

*

*

The best (branch) of Faith.

The highest degree of characters and manners.

/5 The Benevolence ofMam

The Prophet (|g) said: "The best of people is he whobears a pious heart, and a truthful tongue." It was said,

"What is a pious heart?" He, said, "It is the one that is pure,

devote and bears no sin, transgression, nor envy." It was

said, "Who comes after him?" He said, "The one who

shuns this world and loves the Hereafter." It was said,

"Who comes after him (in rank)?" He said, "A believer whobears good manners."

5

Benevolence in Islam

1. Islam is the religion of benevolence

and simplicity

Allah (m) said:

OAo :s^XJI ojj^)

... Allah intends for you ease, He does not want to make

things difficult for you...)* (Qur'an 2: 185)

Allah willed to purify this Islamic nation, to which

Allah showed mercy, after hardships and difficulties, and so

he laid not on it any difficulty in religion.

5Saheeh al-Jdmi', hadith no. 3266.


9

Allah (m) said:

x>

^i ^y m^-c^ £&

(VA :«JI Sj^~»)

jAnd strive hard in Allah's Causes as you ought to strive

[with sincerity and with all your efforts that His Name

should be superior]. He has chosen you [to convey His

Message of Islamic Monotheism to mankind by inviting

them to His religion, Islam], and [He] has not laid upon you

in religion any hardship, it is the religion of your father

Ibraheem [Abraham] . It is He [Allah] Who has named you

Muslims...

>

(Quran 22: 78)

2. Allah has sent Muhammad (m), with

Generous Monotheism — Haneefiyah Samhah

'A'ishah (%) said: "The Messenger of Allah (jg),

once called me when som£ of the Abyssinians (Ethiopians)

were playing with their spears in the mosque on Eid day.

He said to me, 'O' you the reddened girl! Would you like to

watch them?' I said, 'Yes.' Then he let me stand behind

him, lowering his shoulders so that I could watch them, and

then I put my chin on his shoulder and my cheek on his

face, then I looked from the top of his shoulder and he said,

'O' 'A'ishah, are you content? (i.e. have you watched

enough)' I said, 'No. ' In order to see how much he loves me

20 The Benevolence ofIslam

till I felt content (of watching them). The Prophet said, 'Is

that enough?' I said, 'Yes.' He said, 'Then go.' Then she

said, 'Then 'Umar C$jg>) arrived, and (on seeing him) all

people got dispersed even children. Seeing that, the Prophet

(HlX said, 'I see that the Satan's of mankind and Jinn ran

away from 'Umar (out of fear).' 'A'ishah said, 'The Prophet

said on that day, 'Let the Jews know that there is kindness in

our religion; I was sent with the benevolent monotheism—haneefiyah Samhah."" 6

3. The most beloved religion to Allah is the

benevolent monotheism

The laws ofIslam are all based on ease and simplicity

sans hardship. And all the religious characters are beloved

(to Allah) and whatever was kind and benevolent of them

(i.e. of acts) is most beloved to Allah. So hardships should

not be laid in the religion of Allah, and things should not be

made difficult for the slaves of Allah. Whoever

overburdens himself in his religion will not be able to

continue in that way.

And take a look at (the story of) Banu Isra'eel (children of

Israel) who made things hard for themselves (when they

6Hadith narrated by Bukhari and Muslim except in the last sentence

which Ahmad narrated, (6/116) and (233) and al-Humaydi, (254) with

a sound chain of narrators.

The Benevolence ofMam 21

asked too many questions about the characteristics of the

cow they were ordered to slaughter) then Allah made things

difficult for them (by demanding a certain cow with certain

characteristics difficult to be found), had they been patient

and benevolent, they would have been dealt with

benevolence. Take heed of the story of the cow.

Ibn Abbas (^) narrated that the Prophet (#|) was

asked: "What religion is the most beloved to Allah, the

Exalted, the Almighty?" He said, "The haneefiyah —monotheism."

^, UMli_ „v— v^), was

asked, if a man drinks pure milk, should he perform

ablution? He said: "Forgive so that you will be forgiven."8

That is, make things easy for people so that Allah may make

things easy for you.

7 Bukhari narrated it with suspended chain of narrators (al-Fath, 1/9)

and reported it in al-Adab al-Mufrad, p. 44, and Ahmad, 1/236, Hafidh

ibn Hajr classified it as hasan (sound) in Fath al-Bdri, 1/94 and was

considered authentic (saheeh) by Ahmad Shakir in: at-Taaleeq 'Ala al-

Musnad, hadith no. 2108, Shaykh al-Albani recorded both in his

Silsilat al-Ahddeeth as-Saheeha. The chain of the hadith is authentic

for its many ways of narrations.

8 Ahmad, this part was narrated as marfu' (i.e. traced back to the

Prophet, narrated by Ibn 'Abbas and 'Abdullah ibn Ahmad narrated in

his additions on the Musnad, 1/248).

9Lisan al-'Arab, 2/489.


4. Benevolence is the best (branch) of faith

The Prophet (i§) said: "The best branches of Faith

are patience and benevolence."10

5. Benevolence is the easiest

act and the best

A man came to the Prophet (|§) and said: "0'

Prophet of Allah! Which is the best of deeds?" He said,

"Having faith in Allah, believing in Him, and fighting in

(and for) His cause." The man said, "I want something

easier than that." He said, "(Having) patience and

benevolence." The man said, "I want something easier than

that." He said, "Do not have ill thought in any thing which

Allah decreed for you."11

6. Examples of the benevolence of Islam

6.1. It is of the benevolence of Islam that it is Allah's

religion sent to all people. Allah (||) said:

10Saheeh al-JamV and its addition, hadith no. 1108.

11 Ahmad, (5/319) from a hadith narrated by 'Ubadah ibn as-Samit

(may Allah be pleased with him) and (4/385) from a hadith narrated by

'Amr ibn 'Absah (may Allah be pleased with him), a man said: "What

is faith?" The Prophet (s||) said: "Having patience and benevolence."

The hadith has- another narration by Jabir and as such the hadith is

authentic.


O «v :*CjSM *jj**)

\nd We have sent you [O' Muhammad] not but a men

for the 'Alameen — mankind, jinn, and all that exists.

(Our 'an 21: 107)

He («) also said:

—+mjtr _• ***** ^ - **^" *+ £,

(TA ; L—* qjj^>)

Muhammad]

giver of glad tidings and a warner to all mankind,...

(Qur 'an 34: 28)

6.2. Benevolence of Islam is to shun fanaticism and

nationalism. Islam was purified (by Allah) from the ethics

of the days of ignorance, the days before the advent of

Muhammad i

trace of fanaticism which is the essence of (false)

judgements based on mere desires. Islam also does not

approve the falsehood of fanaticism and nationalism which

gives superiority and the right to birth, kinship, and land.

This kind of transgression is considered as a right in the

laws of fanaticism of ignorance, and Islam contempt it, for

it perishes the man's dignity. Doing so, Islam revives the

hearts of people, fills them with true faith, encourages them

to goodness, righteousness, and justice, demolishes

differences of sex, language, race, and superiority of lineage


or wealth. Islam makes piety the standard for any

differentiation. Piety is the spring wherefrom benevolence

gushes forth with its best deeds, the point where its merits

meet. Allah («) says:

OV : tul'^Jl s j^)'j^"1

lO' mankind! We have created you from a male and a

female, and made you into nations and tribes that you mayknow one another. Verily, the most honourable ofyou with

Allah is that [believer] who has Taqwd — piety...

(Quran 49: 13)

The Gates of Benevolence

The gates of benevolence are many and variable, and

its ways are so diverse that they could not be fully traced,

that is because benevolence is relevant to the Islamic

doctrine, worship, manner, and education. Is not Islam the

natural haneeflya (Islamic Monotheism)?!

truth

Islamic benevolence clearly:


1 - Benevolence when selling, buying

and paying back debts

Allah («) says:

<if i > < *' .<^ t » if ^ S XI' '\\' ** ?-*?>< »-'

J-L-Ji ip^3 YJ J^i ^U*Nj J^=^ lyi ^S(Ao ; ijljt, ijjS) • a *

"*

r*£u_-il

-And O' my people! Give full measure and weight in

justice and reduce not the things that are due to the

people,. .> (Quran 11: 85)

Allah also says:

^Woe to al-Mutaffifeen [those who give less in measure and

weight, decrease the rights of others]. Those who, when

they have to receive by measure from men, demand full

measure, and when they have to give by measure or weight

to men, give less than due. Think they not that they will be

resurrected [for reckoning], on a great Day, the Day when

[all] mankind will stand before the Lord of Alameen

[mankind, jinn, and all that exists]?^ (Quran 83: 1-6)

The Prophet (||§) said: "Verily, Allah loves him whosells (goods) in a good manner, buys (goods) in a good


12manner, and pays back debts in a good manner."

The words 'good manner' (samh) in the previous

hadith means in an easy and just way and it is an attribute

which is confirmed (in the hadith) that is why the Prophet

(f!), repeated it three times with selling, buying, and paying

back debts. And this suggests that one should be easy with

others when paying back debts and one should shun

quarrels and brabbles and delaying the deliverance of

people's right to them. The Prophet (0) said: "Allah

forgave a man (his sins) of those who were before you,

(because) he was tender (with others) when he was selling,

tender (with others) when he bought, and tender when he

paid back debts."13

It is of benevolence in paying back debts when one

borrows something to return that which is better and more

in amount than the borrowed one without previous

agreement, and the debtor is allowed to accept that.

incuicucu auu numyian ^^ ;: /\ man leni me rropnex

(i!) a camel of a certain age. This man came to the Prophet

12Tirmidhi, hadith no. 1319 and al-Hakim, 2/56, from two ways both

are traced back to Abu Hurayrah, may Allah be pleased with him, and

our Shaykh al-Albani classified it as authentic in Saheeh al-Jdmi\

hadith no. 1884.

13Tirmidhi, hadith no. 1320 and Ahmad, 3/340 from Jabir's hadith and

our Shaykh al-Albani classified it as authentic in Saheeh al-JamV as-

Sagheer, hadith no. 4038.

The Benevolence ofIslam 2 7

to take back the camel, the Prophet (jH) said: "Give him

back his camel." The Companions, may Allah be pleased

with them, searched for a camel of the same age but

couldn't find one. The Prophet said, "Give him a camel

better in age." The man said, "You have paid back the debt

(i.e. in a good manner) may Allah make you the one whoalways pays back (the debts ,ofpeople better)." The Prophet

said, 'The best ofyou is the one who is best in paying back

his debts."14

2. Benevolence in debts

and demanding debts

Allah (m) said:

/

OIJ

(YA* is'JXJl s 3 ^)'jj-*

And if the debtor is in a hard time [and has no money],

then grant him time till it is easy for him to repay, but ifyou

remit it by way of charity that is better for you ifyou did but

know> (Quran 2: 280)

The All-Mighty, the All-Wise urged people to grant

the debtor some time if the latter is in straitened

circumstances, and made for this deed great rewards,

14Bukhari, (Path al-Bdri: 4/482-483, 5/56, 58, 226, 227) and Muslim

(an-Nawawi, 11/38).


chapter under "The superiorities of benevolence" explains

it. But it is sufficient enough to know that granting the

debtor, who is in straitened circumstances, sometime or

remitting him of some of the debt is a deed for which sins

are forgiven by Allah.

The Prophet (|||) said: "A man used to give loans to

people, and used to say to his servants, Tfthe debtor is poor,

forgive him, so that Allah may forgive us.' So (when he

met) Allah (after his death) He forgave him."15

It is good to be lenient when demanding debt, to

accept paying back debts of less amount than the original

debts, to demand debts in a good manner, not to be insistent,

not to make things difficult on the others, and better still is

to forgive them so that Allah may have mercy on us. The

Prophet ($n) said: "May Allah's mercy be on him who is

lenient in his buying, selling, and in demanding back his

money."16

3. Benevolence in knowledge

It is to spread knowledge. This is the best gate of the

gates of benevolence and it is better than benevolence in

wealth, for knowledge is more honourable than wealth.

15Bukhari, (Fath al-Bdri, 4/309).

16Ibid, 4/206.


The well-versed knowledgeable person should pass

on his knowledge to the people who ask for it, and even to

those who does not ask. And if a person asks him of a

certain case, he (the well-versed) should clarify the answer

perfectly enhancing it with evidences and explaining to the

questioner cases similar to his case in order to fill his heart

with content, knowledge and light.

The reverend Companions asked the Prophet (i§),

regarding the one who performs ablution using sea-water.

The Prophet said: "It is sea, its water is pure and its dead1 7

creatures are lawful (to be eaten)."

The Prophet (g|), answered their question and granted them

more knowledge in order to use it at times of need.

4. Benevolence regarding honour

This kind of benevolence bears a great amount of

heart purity and rest, and helps in getting rid of people's

enmity.

Abu Bakr (<$§>,) used to provide sustenance for

Mistah ibn 'Uthatha, a relative of his, since he was very

poor. But when Mistah sided those who slandered 'A'ishah

, and engaged in the scandal with those who slandered

17 An authentic hadith, narrated by the compilers of Sunnan and Malik,

see Silsilat al-Ahddeeth as-Saheeha, hadith no. 480.


committing

Fdhisha, Abu Bakr (her father) swore that he would never

provide sustenance for Mistah but he was admonished (in

the Qur'an) for doing so, so he resumed the charity for

Mistah.*

And let, dear reader, the mother of the believers— 'A'ishah

(t^) tell you the whole story clearly. She said: "... regardingr+ ""

my innocence which Allah revealed to the Prophet... AbuBakr (^) said — and he was providing Mistah with

sustenance because he was a poor relative of his, "By Allah,

I will never provide for Mistah any thing after what he hadA

said about 'A'ishah." Then the Almighty said:

0. z »>< &' */(-<

dpi Jj! \jy j\ h^\j j£* J^iJI \)}\ J3L Hj** &

"r-

** **

And let not those among you who are blessed with graces

and wealth swear not to give [any sort of help] to their

kinsmen, al-Masdkeen [the poor], and those who left their

homes for Allah's cause. Let them pardon and forgive. Doyou not love that Allah should forgive you? And Allah is

Oft-Forgiving, Most Merciful.)* (Qur 'an 24: 22)

t\vu dciki \j^) saiu: kj yes, oy /vnan. i love mat /\uan

forgives me." So he resumed providing Mistah with that

which he used to provide him and said, "I will never cease

The Benevolence ofMam 31

providing for him."18

5. Benevolence through tolerance

This kind ofbenevolence is the most beneficent kind

and only those who bear great souls in their chests can reach

this stage of benevolence. So he who can deal in

benevolence regarding wealth (money) let him be generous

and he will be rewarded in this world and in the Hereafter.

Allah ($g) said:

* i?-* •^ ? *

... humble towards the believers...^ (Quran 5: 54)

— that is, they (true believers) are lenient towards their

believing brothers and this leniency is not out of

humiliation (but out of humbleness). Allah said:

-"V < >'£ >

^ y>j ialj^ ^ ^j, 4Ul J^3 ^;i^ -uj) oyl*

(oS :sjslUl Sj_^)

.0' you who believe! Whoever from among you turns back

from his religion [Islam], Allah will bring a people whom

18Bukhari, {Path al-Bdri, 8/455), Muslim, (an-Nawawi, 17/113).


He will love and they will love Him; humble towards the

believers, stern towards the disbelievers, fighting in the

Way of Allah, and never fear of the blame of the blamers.

That is the Grace of Allah which He bestows on whom He

wills. And Allah is All-Sufficient for His creatures' needs,

All-Knower.^ (Quran 5: 54)

That is, to be lenient to them because Allah said:

s> &** * * *& **>**<* ***** < *t

j» ** s> A**, s ,

... 4^o-i>*irt uti\ ±Jf\&ZSjti ...

.. And had you been severe and harsh-hearted, they would

have broken away from about you;...^ (Qur'an 3: 159)

The Prophet (^) said: "The believers are lenient and

humble like the tamed camel; when it is led it moves easily

(with you) and if it is driven it goes easily, and if you kneel

it down, it will kneel down in a good manner."19

The Prophet (|g), assimilated the believer to the tamed

camel that is driven by its owner (leader) easily, even if he

(the Muslim) is distressed and this is out of generosity ofthe

soul and out of good manners not out of ignorance and

carelessness for the Muslim (believer) is humble and

generous and the lewd is wicked and nasty.

The Prophet ($§;) was himself as like the tamed camel

19See Silsilat al-Ahddeeth as-Saheeha, hadith no. 936.


whenever he was driven, he went easily (with others). Anas

(A) said: "Any slave woman, from Madeenah, used to

hold the Prophet's hand and go with him wherever she

wanted."20

Hafidh ibn Hajar, may Allah have mercy on him,

said: "What is meant by "to hold the Prophet's hand" (in the

previous hadith) is leniency and obedience... and this

expression is an Arabic expression and is used to show the

total obedience and leniency on the part of the Prophet (^),

even if the slave-woman's need is outside Madeenah and

asked his (the Prophet's) help, he would help her which

indicates the Prophet's perfect humbleness and leniency

which have no trace of conceit or haughtiness in the

Prophet's heart."21

Superiorities of Benevolence

1. Benevolence remits sins

The Prophet ($|§) said:

20Fath al-Bdri, (10/489); Ahmad, (3/98) and it has another way (i.e.

chain of narrators) narrated by Anas and was narrated by Ibn Majah,

hadith no. 4177, Ahmad (3/174,215,216) and in the chain of narrators

there is 'Ali ibn Zayd ibn Jud'an who is weak but his narrations are

acceptable in general.

21Fath al-Bdri, 10/490.


"The Angels took the soul of a man of those before you and

said to him, 'Have you ever done anything good?' He (the

man) said, 'I used to order my slaves to grant the restrained

debtor some time and forgive the well-to-do debtor (i.e.

who is able to pay back some debt).' Allah said, 'So forgive99

him (as he used to forgive).'"

The Prophet (s§§) said: "A man of those before you

was called to account, and there was nothing of good he

used to do except that he was a well-to-do man who used to

give people debts and order his slaves to forgive the debtor

who is in straitened circumstances. Then Allah said to His

angels, 'We are more worthy of that than him, forgive him

(his sins).'"23

He 0§§) said: "A man of those who were before you

was attended by the Angel of Death in order to take his soul

and the angel said, 'Have you ever done any thing good?'

The man said, 'I don't know.' The angel said, 'Look (in

your record of deeds).' The man said, 'I remember nothing

(of good deeds) except that I used to deal with people and

forgive them debts and I used to forgive the well-to-do

(some of the debt).' Then Allah admitted him to

Paradise."24

22Fath al-Bari, 4/307.

Saheeh al-JdmV as-Sagheer, hadith no. 3154.

24Ibid, hadith no. 2075.


2. Benevolence is a source of mercy

The Prophet (|g) said: "May Allah's mercy be on him

who is lenient in selling, buying, and demanding back his

money."25

3. Benevolence delivers one from the

distresses of the Day of Resurrection

The Prophet (jg) said: "Whoever grants a debtor who

is in straitened circumstances some time or forgives him (of

his debts) Allah will deliver him from the distresses of the7 ft

Day of Resurrection."

The Prophet (0) said: "Whoever grants a debtor who

is in straitened circumstances some time or forgives him

(some of the debt) Allah will shade him with His shade at a

time when there is no shade but His shade (only)."

4. Benevolence protects the

benevolent from Hell-Fire

The Prophet ($§) said: "Whoever is easy, lenient, and tender

(with others), Allah will protect him from Hell-Fire."28

25Op. cit, no. 3489.

26Muslim, hadith no. 1563.

27Muslim, hadith no. 3006 a piece of Jabir's long hadith.

28Saheeh al-J&mi

1

as-Sagheer, hadith no. 6360 (from Bukhari),


The Prophet (H) said: "Shall I tell you about him

who will be protected from Hell-fire tomorrow (Day of

Resurrection)? (Fire will be forbidden from) every lenient,

tender, and easy (when dealing with others)."

Things that help in being Benevolent

1. Repressing anger

You should know, O' Muslim brother, sister, that

benevolence means goodness in the soul and openness in

the chest (for goodness) which are not out of repressing

anger or patience, and it alludes to the goodness

(righteousness) of the heart and the righteousness of affairs

both hidden or revealed.

Nonetheless, benevolence can not be reached except

by crossing the bridge of repression and patience; if one

manages to walk through this bridge, he will surely reach

the gates of benevolence with the help of Allah.

Allah (H) said — praising the (true) believers:

Saheeh al-Jdmi' as-Sagheer, hadith no. 2606 (from Bukhari).


Those who spend [in Allah's cause] in prosperity and

adversity, who repress anger, and who pardon men; Verily,

Allah loves al-Muhsinoon [the good doers].^ (Quran 3: 134)

Allah (f|g) also said:

.. And when they are angry, they forgive.^ (Quran 42: 37)

The Prophet ($g), said: "Whoever represses his anger

while he is able to fulfill his threat (i.e. punish the one who

causes his anger), Allah will call him before the whole

creation and let him choose what his heart desires of al-

Hoor al-'Eyn30

to marry."31

2. Forgiving and pardoning

(others' mistakes)

When you feel — O' benevolent believer — the

superiority and sweetness and taste the bliss of forgiving

others' mistakes, you will never avert from it. And learn—may Allah support you with a spirit from Him that no one

will avert from that (forgiving and pardoning) but the one

whom Allah has sealed his heart and blinded his eyes and

30 Al-Hoor al-'Eyn are very beautiful women with very beautiful (and

attractive) big eyes.

31Saheeh al-JdmV as-Sagheer, hadith nos. 6394, 6398.


heart. How could you turn away from the ways of honour

and glory to the ways of humiliation and ignominy — weseek Allah's refuge from these ways. Those of sound sense

knew through experience that the one who revenges for

himself is always— at the end— humiliated and commits

mistakes, but the one who forgives and pardons others'

mistakes will taste the delight of reassurance, calmness,

honour, glory and turning away from satisfying the self

through taking revenge. The Prophet (gg) said: "Charity

diminishes not wealth, and Allah increases the one whoforgives (others' mistakes) in honour, and whoever

humbles himself for (the sake of) Allah, He will raise him

(in honour and glory)."32

3. Hoping for that which is with Allah

(of good) and having good thought in Him

true

commits

forgiveness, and other times he hopes that his defects be

excused, and good deeds be accepted, and a permanent

straightness he hopes to reach, and a close status with Allah.

He who hopes to reach to that which is with Allah

should pardon others, for Allah makes not to be lost the

reward of al-Muhsinoon (good doers, pious...).

32Muslim, hadith no. 2588, et al.


The Prophet (|f) said: "A man (of those before you)

made no good deeds (in his life) except that he used to grant

people debts and used to say to his slave: Take what is

given to you of the debt and leave those who are in

straitened circumstances and pardon others, may Allah

pardon us. When this man died, Allah asked, 'Have you

done anything good (in your life)?' The man said, 'No,

except that I had a slave whom I used to send to people

whom I gave loans and used to order him saying, 'Take

whatever you are given and leave those who are in

straitened circumstances and pardon them may Allah

pardon us." Then Allah said, T pardon you.'"33

How good Ibn al-Qayyim is, who said: "Had it not

been for hoping, the lover's soul would have split asunder

of grief."34

And whoever is looking forward with Allah (fg) forgets his

good deeds towards other people as ifhe had done nothing

good. Regarding this the poet said:

He forgets his good deeds but Allah (fjg) reveals

for a good deed if you forget, it will surely appear.

33Saheeh al-JdmV as-Sagheer, hadith no. 2074.

34Maddrij as-Sdlikeen, 2/42.


Examples of the Prophet's

Benevolence

You should know, dear Muslim, that to understand

the true benevolence as it should be understood one should

look at the Prophet's biography; his way of dealing with

other people, and he will surely find the true benevolence

there.

The Prophet (Blessings and peace be upon him), was

of absolute leniency; whenever his Companions talked

about the world's matters he would engage in the talk, and

when they make mention of the Hereafter he would engage

in the talk. And when he is at home, he would help his

household in any way he could. He was truly as Allah (§g)

said:

OYA :^y}\ Ijj^)

Verily, there has come unto you a Messenger

[Muhammad] from amongst yourselves [i.e. whom you

know well]. It grieves him that you should receive any

injury or difficulty. He [Muhammad] is anxious over you

[to be rightly guided, to repent to Allah, and beg Him to

pardon and forgive your sins, in order that you may enter


Paradise and be saved from the punishment of Hell-Fire];

for the believers [he is] full of pity, kind and merciful.

(Quran 9: 128)

No one, after him owned this degree of benevolence but

only his (the heir's) share in the inheritance [of knowledge,

good manners,... etc., that he (s||) left].

T. His (m) benevolence,

when he paid back debts

Abu Hurayrah (4^) narrated: "A man demanded his

loan (a camel) back from the Prophet (jg) and he talked to

the Prophet, so severely that his (the Prophet's)

Companions wanted to punish him but the Prophet said,

'Leave him, for he has the right to speak. Buy him a camel

and give it to him.' They (the Companions) said, 'We could

not find a camel except a one better than his.' The Prophet

(H) said, Then buy it, for verily, the best ofyou is the one

who pays back debts in the best manner.'"35

2. The Prophet's benevolence

in buying and selling

Jabir ibn 'Abdullah (^) narrated that the Prophet

(0) bought a camel from him, and measured for him its

35It was narrated earlier.


36price and paid me extra amount (i.e. more than due)."

Abu Safwan Suwayd ibn Qays (^) narrated:

"Makhrama al-'Abdi and I brought some linen from Hajar.

Then the Prophet (||§) came and bartered (wide) trousers

with linen and I (Suwayd) was the price measurer (i.e. a

man who measures the price of goods to people). The

Prophet (j||) said to him, 'Measure (the price) and put some

extra amount (on it).'"37

Examples of Benevolence

'Atta' ibn Farrooh narrated that 'Uthman (^)bought a land from a man, the man was late to take his

money. When 'Uthman met the man he said to him: "What

kept you from taking your money?" The man said, "You

have wronged me (i.e. been unfair with me regarding the

price). I have met none but would blame me (for selling you

my land for such and such price)." 'Uthman said, "And that

what kept you away from taking the price?" The man said,

"Yes." Then 'Uthman said, "You have the right to choose

either to take the money or your land be returned to you."

36Fath al-Bari, 4/269; Muslim, 3/1223.

37 Abu Dawood, hadith no. 3336, Tirmidhi, hadith no. 1305, Ibn

Majah, hadith no. 2220, et al. Shaykh al-Albani classified it as

authentic hadith in Saheeh al-Jdrni\ hadith no. 3568.


Then he ('Uthman) said that the Prophet (m) said, "Allah

admitted a man to Paradise because he was lenient in

buying, selling, and demanding his debts back, and in

paying back debts for the creditors.'"

'Abdullah ibn Abu Qatada narrated from his father

that his father demanded from a man his debt back several

times. The man hid himselffrom him (Abu Qatada's father).

Abu Qatada's father asked him: "What induced you to do

that (hide from me)?" The man said, "My straitened

circumstances (i.e. I have no money to pay you back your

debt)." Abu Qatada's father asked him to swear by Allah

that he (the man) is in straitened circumstances, and the man

swore. So Abu Qatada's father ordered for the check

(watheeqah) to be brought for him and he gave it to the man

and said, "I heard the Prophet ($g) say, 'Whoever grants a

debtor who is in straitened circumstances or forgoes some

of the debt, Allah will save him from the distresses of thein

Day of Resurrection.'

"

Qays ibn Sa'd ibn 'Ubada was one of the most well-

known generous men. He was once ill and waited for his

friends to visit him but they did not, so he asked about them

and it was said to him that they were too embarrassed to

come for the many debts they had taken from him. Then he

38Al-Bagawi, 8/36 with a weak chain of narrators.

39Muslim, hadith no. 1563, et al.


said: "Accursed is the money that prevent (hinder) menfrom visiting (one another), then he asked a man to

announce that, 'Whoever took a debt from Qays is free from

it.'" Then it was not long that his house's threshold was

broken because ofthe large number of visitors who came to

visit him.40

Ibn al-Qayyim, may Allah have mercy on him, said

while describing Shaykh al-Islam Ibn Taymiyah, may Allah

have mercy on him: "I have not seen (till now) a man whobears all these (good) attributes except Shaykh al-Islam Ibn

Taymiyah, may Allah glorify his soul. Some of his reverend

companions used to say (about him), T wish I could be to

my friends as he is to his enemies and I have not ever seen

him curse any one of them; on the contrary, he used to cry

unto Allah for them. I came once to deliver to him the glad

tidings of one of his most atrocious enemies' death, but he

shouted at me and said, 'We are all to Allah, and shall all

return to Him.' Then he stood up and went to his (the

man's) house and offered his condolences to them and said,

'I am in his place, and any help you need I will be there for

you' and used other tender words. They were very pleased

with him and asked Allah for his welfare. May Allah have

mercy on him and be pleased with him.'"41

40See Maddrij as-Sdlikeen, 2/292.

Maddrij as-Sdlikeen, H'SAS, see Ibn Taymiyah, The one who is

wrongly slandered chapter in Ibn Taymiyah and His Great Manners,


Things One should Do

Some people may mix things together thinking that

there are things, which go the opposite with benevolence

though they are the essence of it and some of its gates. They

are:

1 . Being angry when one of

Allah's laws is violated

Allah (m) said: iAnd those who avoid the greater

sins and al-Faw&hish [illegal sexual intercourse], and when

they are angry, they forgive. And those who answer the call

of their Lord [i.e. to believe that He is the Only Lord and to

worship none but Him Alone], and perform Saldh [prays],

and who [conduct] their affairs by mutual consultation, and

who spend of what We have bestowed on them. And those

who, when an oppressive wrong is done to them, they take

revenge.^ (Qur'an 42: 37-39)

'A'ishah (i^) narrated: 'The Prophet (jf;) was never

made to choose between two things but he would choose

the easier of them unless it be a sin, if it was a sin he would

be the one to go far away from it and used not to take

revenge for himself unless it is a violation of Allah's

laws."42

42Fath al-Bari, 96/419, 420, Muslim, hadith no. 2327.


2. Demanding a debt back

A man came to the Prophet (|g) to demand back his

loan and talked to the Prophet (||g) very harshly. His

Companions became angry and wanted to take revenge for

his being harsh but the Prophet (||) said: "Leave him, for he

has the right to speak."

Things We should Ward off

Mixing between benevolence and taking the

disbelievers as protectors and guardians:

The caller to Allah Sayed Qutb, may Allah have

mercy on him, said: 'To be benevolent with the people of

the Scriptures (the Jews and the Christians) is one thing and

to take them as protecting friends is another thing. But they

could be mixed together in the souls of those people who do

not have a clear vision of the truth of this religion and its

function as a realistic way of life which focuses on

establishing 'reality' on earth based on an Islamic vision

which differs totally in its nature from all the other opposite

visions which humanity knows, and which goes opposite

side with the counterpart visions and people's desires and

diversion from Allah's way. And this Islamic vision has,

unescapably, to indulge in a war to establish this new reality


and move towards it effectively.

As for those who mix things up, lack the pure sense/concept

of the truth of the creed (of Islam), and they lack the bright

awareness of the nature of the war and the nature of the

attitude of the people of the Scripture in this war, and they

ignore the clear, decisive, Qur'anic verses regarding these

attitudes and so they mix between the calling of Islam to

benevolence when dealing with the people of the Scriptures

and to be lenient with them in a Muslim society wherein

they live safely and their rights are reserved, and (the other

thing which is) taking them as protecting friends, helpers or

guardians which should be totally given to Allah (gg), His

I, and to the Muslim community, and they

forget what Qur'an has stated that the people of the

Scripture will be one hand against the Muslim community

at times of war, and this is a permanent state for them, and

they hate Muslims only for being Muslims, and they will

never be satisfied unless Muslims leave their religion (i.e.

Islam) and follow their religion (Judaism, Christianity), and

they (people of the Scriptures: the Jews and the Christians)

always persist on fighting Muslims and the Muslim

community and hatred has already appeared from their

mouths, but what their breasts conceal is far worse... till the

end of these decisive verses.

The Muslim is ordered to be benevolent towards people of

the Scripture (the Jews and the Christians) but he is


forbidden to take them as guardians or protecting friends,

and his (Muslim's) way is to establish his religion and his

unique system which could not meet with the way of the

people of the Scripture. And whatever benevolence he

(Muslim) shows to them, they will not be satisfied until he

gives up his religion and even then they will be one hand

against him.

How naive it is to think that we (Muslims) and they (the

people of the Scripture) have the same way to establish the

religion of Allah against the disbelievers and atheists when

war is against Muslims..."43

43Fee Dhildl al-Qur 'an by Sayed Qutb, 2/759-760.

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The Prophet OH) said: "Allah loves the one who is lenient and kijid

in all matters."

Islam's benevolence is seen best in the fact that it is, as a religion, a

mercy of Allah to mankind. It was revealed to make mankind

worship the Only True God Allah, and follow the Sunnah of the

Prophet (H). Islamic teachings are concerned with the happiness of

mankind.

This treatise features out that Islam is a way of life based on Divine

teachings such as, to mention a few, kindness, equity, justice and

charity. The Haldl and Hardm aim at making people lead a happy

life by forbidding vice and commanding good. The author tells us

that the eminent, benevolent and kind Muslims are as one firm

construction, all of them help one another for happiness in this

world and the Hereafter.

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